Afghan migration and settlement in Punjab
Afghan refugee settlement in Pakistani Punjab, the Lahore commissionerate and Kot Chandna camp, through dated institutional records.
Institutions & belonging
Explore institutions and documented experiences with care for self-identification and difference.
80 sourced entries · alphabetical directory · page 1 of 5
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Afghan refugee settlement in Pakistani Punjab, the Lahore commissionerate and Kot Chandna camp, through dated institutional records.
Ahmadi histories connect Qadian, a distinct Lahore organisation and the post-Partition town of Rabwah. Community self-descriptions and state classifications must be understood separately.
A Lahore association record, K. L. Gauba’s self-description and post-Partition organising show different ways Arora, religious and regional identities entered public life.
Arya Samaj history in Punjab connects Vedic reform with educational organisation. DAV’s institutional account and a study of girls’ schooling show different projects and disagreements within the movement.
Village fieldwork and two parliamentary family histories show different uses of Awan identity, occupation and political resources in Pakistan Punjab.
Bazigar histories through dhol musician Garib Dass, colonial surveillance and a study involving women in Punjab.
Mankiyala and Sanghol reveal Buddhist pilgrimage, relic worship and artistic connections across the historic Punjab, preserved through archaeology and museums.
Compare colonial descriptions and recent research on Changar communities in Punjab.
Chishti connections linked Punjab’s lodges to teachers and writings across South Asia. Later renewal created new centres, while local interpretations of religious boundaries continued to change.
Christian histories in Punjab include Punjabi converts, different missionary organisations and institutions reshaped by Partition. Their experiences cannot be reduced to one denomination or social story.
A selected Church Missionary Society history connects colonial sponsorship with local pastors, lay workers and the organisation of church councils.
Colonial Christian cases show conversion involving belief, family networks and new community rules. A British Sikh school comparison clarifies why institutional participation alone cannot establish conversion.
Dalit Sikh histories connect anti-caste religious teachings with struggles over work, access to institutions and representation in Punjab.
Goddess imagery, Patiala’s Kali Devi temple and the connected Jwalamukhi tradition reveal different forms of devotion across Punjab and its neighbouring hills.
Colonial returns, a bounded Punjab household study and a neighbouring Van Gujjar comparison show differences in religion, residence and the public meanings of community names.
A diverse religious tradition takes local forms through temples, reform movements and changing public identities. Amritsar’s Durgiana Temple provides one specific institutional example.
Jain histories in Punjab include image worship and non-image traditions, commercial neighbourhoods, and manuscript collections carried across Partition.
Trade routes, migration and support for religious learning connected selected Jain communities. A 2017 Ludhiana case shows why occupation, kinship and religious affiliation require separate attention.
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